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Hittite Kingdom
The Hittie Kingdom is one of the member nations of the Chedorlaomerian World Empire, having joined it in 1548 BC. Major cities include Hattusa, the capital, Hassum, Šamuha, Hanaknak, Katapa, Zikkarpišna, Šanida, Kupra, Alanda, Hatparra, Hašturiya, Kazkalpaduna, Attimiša, Halipzura, Kašparuna, Habinuwa, Lazumiya, Kiluna, Tattaluppa, Antalutta, Zimimpa, Taidanda, Tahariba, Haguhula, Hiššašhapa, Zikmar, Kammama, Darahna, Pala, Hattena, Takkašta, Šanahuitta, Anasepa, Arussana, Atranta, Harwasiya, Hilaluha, Kapusku, Kiziwar, Kaumar, Mali, Misturha, Ninas, Pahasunuwa, Sahanuya, Saparassana, Taparkat, Taspna, Tattima, Tawastiya, Dites, Tedumna, Tunteraha, Uluna, Urimma, Wannada, Zuluza, Ankuwa and Purushanda. Mountains with a high degree of religious importance in the Kingdom include Mahhara, Tuwaya, Urauna, Pahasunuwa, Daha and Puškuruna. List of Kings * Mursili I 1997-1983 BC * Sapalulme I 1983-1989 BC * Pelliya I 1983-1965 BC * Sapalulme II 1965-1961BC * Tutamu I 1961-1940 BC * Pelliya II 1940-1926 BC * Sapalulme III 1926-1900 BC * Tutamu II 1900-1887 BC * Labarna I 1887-1880 BC * Anitta I 1880-1866 BC * Hattusila I 1866-1840 BC * Mursili II 1840-1826 BC * Zidanta I 1826-1811 * Hantili I 1811-1776 * Labarna II 1776-1760 * Ammuna I 1760-1745 * Anitta II 1745-1727 * Pitkhana I 1727-1707 * Zidanta II 1707-1681 * Labarna III 1681-1659 * Pu-Sarruma I 1659-1644 * Hantili II 1644-1619 * Mursili III 1619-1599 * Huzziya I 1599-1570 * Zidanta III 1570-1561 * Pu-Sarruma II 1561-1532 * Ammuna II 1532-1512 * Alluwamna I 1512-1488 * Hantili III 1488-1461 * Telepinus I 1461-1440 * Arnuwanda I 1440-1415 * Tudhaliya I 1415-1387 * Mursili IV 1387-1360 * Muwatalli I 1360-1333 * Alluwamna II 1333-1306 * Zidanta IV 1306-1290 * Suppiluliuma I 1290-1267 * Arnuwanda II 1267-1249 * Ammuna III 1249-1225 * Anitta III 1225-1204 * Telepinus II 1204-1178 * Muwatalli II 1178-1151 * Hattusila II 1151-1129 * Pu-Sarruma III 1129-1106 * Tudhaliya II 1106-1079 * Arnuwanda III 1079-1044 * Hantili IV 1044-1012 * Urhi-Teshub I 1012-984 * Anitta IV 984-957 * Suppiluliuma II 957-931 * Hattusila III 931-903 * Arnuwanda IV 903-876 * Tudhaliya III 876-858 * Pitkhana II 858-820 * Telepinus III 820-798 * Muwatalli III 798-760 * Ammuna IV 760-734 * Labarna IV 734-708 * Huzziya II 708-682 * Hattusila IV 682-656 * Arnuwanda V 656-623 * Mursili V 623-600 * Alluwamna III 600-577 * Uspilulume I 577-549 * Pu-Sarruma IV 549-515 * Hattusila V 515-480 * Labarna V 480-440 * Telepinus IV 440-419 * Kurunta I 419-396 * Pitkhana III 396-370 * Tudhaliya IV 370-338 * Huzziya III 338-302 * Anitta V 302-280 * Zidanta V 280-246 * Suppiluliuma III 246-199 * Urhi-Teshub II 199-180 * Aplahanda I 180-151 * Kurunta II 151-130 * Mursili VI 130-96 BC * Arnuwanda VI 96-51 BC * Ammuna V 51-6 BC * Telepinus V 6 BC-21 AD * Labarna VI 21-47 * Huzziya IV 47-95 * Pitkhana IV 95-123 * Hantili V 123-159 * Alluwamna IV 159-193 * Suppiluliuma IV 193-229 * Aplahanda II 229-262 * Muwatalli IV 262-290 * I-Sharruma I 290-323 * Labarna VII 323-358 * Pu-Sarruma V 358-383 * Urhi-Teshub III 383-410 * Uspilulume II 410-450 * Taras I 450-479 * Kurunta III 479-508 * Ulmi-Teshub I 508-538 * Muwatalli V 538-570 * Hattusila V 570-601 * Aplahanda III 601-635 * Ammuna VI 635-671 * I-Sharruma II 671-699 * Suwarmis I 699-725 * Urhi-Teshub IV 725-756 * Suppiluliuma V 756-790 * Anitta V 790-818 * Tudhaliya V 818-848 * I-Sharruma III 848-900 * Ulmi-Teshub II 900-926 * Taras II 926-963 * Pu-Sarruma VI 963-1002 * Pitkhana V 1002-1035 * Telepinus VI 1035-1071 * Uspilulume III 1071-1100 * Maratis I 1100-1127 * Suwarmis II 1127-1162 * Zidanta VI 1162-1200 * I-Sharruma IV 1200-1237 * Aplahanda IV 1237-1270 * Ulmi-Teshub III 1270-1302 * Taras IIII 1302-1339 * Maratis II 1339-1375 * Arnuwantis I 1375-1414 * Suwarmis III 1414-1442 * Ini-Teshub I 1442-1490 * Sahwis I 1490-1519 * I-Sharruma V 1519-1561 * Alluwamna V 1561-1595 * Arnuwantis II 1595-1620 * Taras IV 1620-1647 * Ini-Teshub II 1647-1680 * Sahwis II 1680-1702 * Maratis III 1702-1747 * Allumari I 1747-1780 * Arnuwantis III 1780-1803 * Labarna VIII 1803-1840 * Arnuwanda VII 1840-1869 * Huzziya V 1869- Religion Gods Worshipped gods include Telepinu, Hannahanna, the Goddess of Fate ("for whom mankind is a place"), Kamrusepa, Goddess of healing and magic, Inara, Goddess of wild animals,Arinniti, sun goddess, Mezzulla, Sun Goddess and daughter of Arinniti, the Goddess of Fertility and nature Katahha, Nenassan Gods Lusitti and the river Goddess Marassanda, Tašmešu, Hašammili the divine smith, the Goddess Anzili, the sun Goddess Warusenna, the sun God Ištanu, Iyarri the god of pestilence and war, the Goddess of the dead Lelwani, the mountain Goddess Daha in Ankuwa, The storm god Tarhunt, Šarruma, son of Tarhunt and Arinniti, Šuwaliyat, brother of Tarhunt, Kuwalana, God of the underworld, Kaskuh (Kusuh/Umbu) god of the moon, vegetation God Zenkuruwa, Zubaba, God of War, War God Nudabik, War God Aštabi, the god Hešue, Kattešhapi, Miyantsnzipa, Hayaša, Harištašši, Hilašši, Hilan-zipa, Dagan-zipa, Gulzan-zipa, Genuwašša, Zithariya, the Goddesses of Fate Ištuštaya and Papaya, "Lady of the Underworld" Allani, the God Zilipuri, Higiša, Nipas, Belum, the goddess Kulitta, Zampana, Hallara of Dunna, Huwašana of Hupišna, Tapišuna of Išhupitta, Kunniyawanni of Landa, the God Abara of Šamuha, Nara, Napšara, the stag God Kurunti, Tahpillanu, Ammizzadu, Minki, Tuhuši, Apantu, Ammunki, Hapandaliya, The Mountain deities Lablana, Šariyana and Pišaiša, Ilabrat, the Goddess Nisaba, Mutmuntara, Muntara, Eltara, Taistara, Kunissili, Miyanna, Tetešhapi of Tawiniya, Halzukki, the Goddess Išhara, Pipira of Ussa, the Zuliya river, Tuhašail, Zizzašu, Kahupput, Karmahili, Tahangulla, Zuwuru, Šušumahi, Šimmišu , the agriculture God Haratši, the Goddess of the Hearth Kuzanišu, Kattimu, Tesninna, Tiyallamma, the Goddess Wahiši, Halki god of grain and wine, the mountain Puškuruna, Tapalhuna, Uliwašu, Katarzašu, Šitarzuna, Tahampiwu, Wahzašu, Ana, Takkihau, Su'en, Ilalianta, the Goddess of the open steppeland Uliliyassi, the Goddes Hebat, and the Goddess Kubabat. The Royal ancestors are also invoked and worshipped. Rituals Nuntarriyašhaš Every year the King takes part in the Nuntarriyašhaš, which is celebrated for 40 days during the autumn period. The King visits a string of cities, visiting the temples of the local gods. The journey usually consits Katapa, Hakkura, Tatašuna, Hišurla, Tahurpa, Arinna. The King prepares the ceremonial dannaš dough and fresh wine for sacrifice and libation, while the Queen goes to Tahurpa to celebrate the festival of the Sun Goddess of Arinna and Mezulla. The King and Queen then go to Tatišga for a ceremonial bath and continue to visit the temples at Hattuša. Afterwards the King travels on to Harranašši. Then the King goes to Zippalanda. The following day the King travels to Katapa and sacrifices a bull to Nerik, the Storm God. He then ritually splits the šepitt bread. The King then returns to Tahurpa, follows the road to Tippuwa and then to Hattuša and from there to Tawiniya. The Festival of the Storm God During the Festival of the Storm God the King and Queen walk through a procession accompanies by dancers to the Halentuwa house, a sacred area within the Royal palace where they put on ceremonial robes. They then proceed to the temple of the Storm God, and prostrate themselves before his image. Purification rituals are performed, the King and Queen receiving water to wash their hands in a basin made of gold. The Parting Ritual for the Dead The parting ritual for the a deceased, performed by a Priestess of Išhara, a Wise Woman and a Patili-priest, consist of laying the dead on a bed, give them their festive clothes and jewelry. The dead person is offered bread and the Patili-priest shouts to summon the dead, sometimes standing on the roof calling inside the house. Th priest asks the gods where the dead person is going several times. The gods answer "He has gone to the Cedar House". The ritual ends when the gods answer that "The Mother has taken him by hand and accompanied him." Then the priests moan the departed. The Sun Goddess is offered drink and food. The ritual is repeated for seven days. The Invocation of Ištanu The invocation ritual for Ištanu goes thus: "From where do you come ? I come from a pure. From which pure ? From zahanittenna (holy place). From which zahanittenna ? From the temple of the Sun. From which Sun ? His statue is new, his breast is new, his head is new, his sex is new. He has the teeth of a lion. He has the eyes of an eagle. And he sees like an eagle." The Prayer to Telepinu The ritual invocation for Telepinu goes thus: "You Telepinu are a powerful God. (Name) your servant has sent me, saying: Go Invoke Telepinu, our lord." "Whether you honorable Telepinu are above in heaven among the Gods, or going to roam in the mountains, or you are gone to an enemy land for battle, let now the sweet odour, the cedar and the oil summon you. Come back into your shrine ! I hereby invoke you, by means of libation. Be pacified and keep your ear inclined to what I am saying to you, my God, and keep listening to it." "You, Telepinu are an honoured God. Your Temples are important only in the land of Hatti, nowhere in any other land to the exist for you. They provide festivals and rituals for you in a pure and holy manner in the land of Hatti, nowhere in any other land do they provide for you." "Turn with benevolence toward the King, your servant, the Queen, your maid-servant, the Princes, your servants, and the land of Hatti. You Telepinu are a mighty God, keep alive the King, the Queen and the Princes and give them growth forever, longevity, vigour. Put in their soul radiance and joy !" "Give them sons and daughters, grandchildren and great grandchildren. Give them power of hearing and understanding. Give them growth of vines, cattle, sheep and mankind ! Give them a man's valiant, battle-ready, divine weapon ! Put beneath their feet the enemy lands and destroy them !" "From the land of Hatti take away fever, plague, famine and locusts." "As for the enemy lands which are arrogant and rebeliious, and whichever are not respectful of you, Telepinu and to the gods of Hatti, whichever wish to burn down your temples, whichever seek to take your rhyta, cups of silver and gold, whichever seek to lay watse to them, your fallow lands, cineyards, gardens and groves. Whichever seek to capture them, your ploughmen,vinedressers, gardeners and grinding women, to those lands give fever, plague, famnine and locusts. " But to the King, the Queen, the Prince and the Land of Hatti give life, health, vigor, longevity forever and joy ! Give forever the growth of grain, vines, fruit trees, cattle, sheep, goats, pugs, mules, horses, together with the beasts of the wilderness, and mankind ! May everything grow. May everything in the land of Hattti thrive and prosper." Whereafter the congrefation crioes out "So be it !" The Rituals of the Išhara Festival The ritual offering for the Goddess during the autumn festival of Išhara goes thusly: First the incancation priest sets up two sacrifice tables, and put on them two soldier loaves. The priest then sprinkles flour into two lit fires, raises the statue of the Goddess, passes with it between the two fires, then washes and annoints the statue. He then puts the statue back on the sacrifice table and prepares for the goddess two thick loaves, cheese, cake, groats, three thick loaves, six loaves in the shape of sheep, ten sweet loaves, among them one thick loaf of a handful (size) covered with cheese and a vessel of sweet-smelling oil. Then the one for whom the sacrifice is made bows to the goddess and they bring the sheep which are killed. The liver and other organs are cooked and the loaves are baked and offered to the Goddess. As part of Išhara's role as "Queen of the Oath", whoever should break a given oath: "To the King and Queen, whoever does evil, the oaths should catch him and turn him into a woman from a man. They should make him blind as a blind-man and as dead as a deaf-man, and him, these peoples, with their wives and sons with their offrings, they should destroy. " Another curse involves the raising of an image in the shape of a person, filled with water, saying that whosever should break the outh should also "swell out" from the inside, like the image. Another curse involves the sprinkling of water on a fire, saying that as the fire, so should the youhtfull energy of the oathbreaker be extinguished, his woman and sons eradicated, "for his horses, his sheep and cattle, no pastures should grow". The Ritual Renewal of the Hunting Bag of Zithariya God Zithariya's old hunting bag is taken to Tuhuppiya. It is then brought to Hattusa, where it is called "The Tutelary Deity of the Hunting Bag". It is then brought from Hattusa to Durmitta, at which ocasion they "take away" it's name and call it the Tutelary Deity of Zapatiskuwa. The Ritual for the Lamma innarawant and the Lamma lulimi The Ritual, used as a cleansing ritual to give vigor and virility to a man, begins at evening. A blue and reed wool strings are wrapped around the feet of the "patient", his hands, neck and his bed, starting with it's legs. At dawn, all the strings are gathered up and removed. A young virgin stands in the doorway where she calls for the "Lamma lulimi" deity ("effeminate") to leave and for the "Lamma innarawant" ("manly") deity to come instead. Then the participants of the ceremony go to a remote place where a temporary gate is constructed. Identical offering is offered on each side of the gate, and the "Lamma lulimi" is offered a sacrifice. Then the congregation passes through the gate. The final person to do so demólishes the gate, crying out while the remainder of the congregation run away. After they leave the place, they ceremonially block the road behind them with wooden pegs. They go back to the city and seek a favourable bird-omen. After receiving it, they enter the town and all wash and purify themselves. They go out of the city again, and sacrifices are offered to "Lamma innarawant". The Ritual for the drawing of paths "Promptly he takes a hoe and digs with it. Then he takes a pectoral ornament and digs with it. Then he takes a šatta, a spade, and a huppara container and he clears out the pit with them." "He smears the nine pits with blood. Then for the nine pits there are nine birds and one lamb. For Ambašši and Keldi he offers nine birds and one lamb. He puts one bird in each pit, but the lamb they cut up and put in the first pit. Ritual to the underworld deities for purifying a house The worshipper goes to the river bank and takes a cupfuleach of oil, beer, wine, walbi-drink, marnuan-drink, in turn sweet oil cake, meal and porridge. Then he holds a lamb and slaughters it "down into a pit" (patteššar). Foundation ritual for the Temple of the Night Goddess During the second day of the proceedings, when a star is seen to twinkle, the ritual patron goes to the temple and bows down before the deity. He then takes two knives made for the new deity. He digs an api-pit before the table of the deity and then sacrifices a sheep to the deity as enumašši, slaughtering it "down into the pit". Foundation ritual for a house The worshippers sacrifice to the pillars of the right and left side, in three different places, each time sacrificing one sheep. The owner of the house then pours beer and wine at the altar. The worshippers libate in front of the two pillars three times each. Raw meat, breasts, shoulders, heads and feet of the sacrificed sheep, are placed in front of the altar and then in front of the pillar to whom the animals have been sacrificed. The Ritual for the "Taking off the Earth" The ritual is used for the release of a person from the influence of chthonic powers and absolve him from sin and provide healing. The worshippers dig out storage pits, and then drive up a sheep. An old woman consecrates the sheep fo the Sun Goddess of the Earth, and they slit it's throat downward into the pit and let it's blood flow down. Then they butcher the animals, excluding dammage to the heads and feet. The fat cooks, and soldiers dig out another storage pit. When they finish, they dig another one close by, until both pits have been joined together. Then, when the fat cooks, the whole assembly eats it. Winter Festival Sacrifice to the Storm God The Queen arives. The diviner open up an api-pit before the Storm God marapši. The diviner offers one sheep to the Storm God, marapši, and then cuts it's throat down into the pit. He releases blood into a cup, which he then placed on the ground before the Storm God marapši. Then the diviner cuts off pieces of the intestiens and heart. He takes some blood and sets it down intot he pit. Then he stops up the pits using thick bread. The body of the sheep is carried away and cut up by the Temple servants. Ritual of Uliliyassi for restoring sexual potency Offerings are made to Uliliyassi, and she is entreated for three days. On the first day a soldier bread is piled up, and the following items laid out with it: three sweat breads made of moist flour weighing one tarnaš, raisins, kallaktar, parhuenšas, groats of the deity, "a little of everything", a tuft of wool from a lyant-sheep, a pitcher of wine and the Kustu garments or the cloak of the man who is the patient. A virgin (šuppeššara) then lifts the items up, the patient bathes, and walks behind them. Afterwards he is bathed again. The items are taken to an uncultivated part of the steppe to be able to offer them to the steppe goddess Uliliyassi. Positions are taken up, the virgin girl keeps the soldier bread lifted, while the enchanter builds a gate of reeds. The enchanter then ties red and white wool together. Then they place a spindle and distaff in the hands of the patient and he then comes under the gates. When the patient steps through the gates, the enchanter takes the spindle and distaff from the patient. They give the patient a bow and arrows and say to him "I have just taken femininity away from you and given you masculinity in return. You have cast off the sexual behaviour expected of women. You have taken to yourself the behaviour expected of men." "He has just presented himself to you. He went down to her bedchamber but this mortal was just one of faeces and ruine. He did not find you," "But now he has just come to you on his knees for help and is seeking you, O goddess, for the sake of your divinity, Whether you are in the mountain, whether you are in the meadow, whether you are in the valley, or wherever else you are, in favour come to this man ! Let winds and rain not beat against your eyes !" "He will proceed to make you his pesonal goddess. He will offer you a place. He will give you a house. He will give you male and female slaves. He will give you cattle and sheep. He will make you a recipient of vows." "I am just now entreating and drawing you. So come ! Bring with you the moon, the stars and the nocturnal sun. Let female and male slaves run before you ! Let the male deities and female deities run before you ! Come to this man ! You are his "wife of children" for him ! So look after him! Turn to him in favour and speak to him ! Turn your maidservant over to him and he will become a yoke. Let him take his wife and produce for himself sons and daughters ! They will be your male and female servants. They will keep giving you offeings, thick breads, groats and libations." "Till now this man has not known you. But just now he has sought you. Since it is you instead of another deity that this one has sought, you O Goddess must step toward him in favor. O Goddess, show your divinity and make good the matter about which we are entreating you on earth ! Let him experience your divinity, O Goddess ! It will happen that he will make you his personal goddess." The enchanter then puts the broken thick breads back on the soldier bread, and the assembled party goes back into the house. Inside the house where the offerings are given a new table is set up. The broken thick breads are put on the table on top of the soldier bread. They then place a pitcher in front of the soldier bread. The enchanter takes a few broken thick breads and gives them to the patient. He puts them in his mouth and drinks to the deity at dawn, midday and dusk. When evening comes, the patient lies down in front of the table on a bed placed there for him. The Kusitu garments or cloak lying on the soldier bread are spread out each night. Each day the enchanter entreats three times, at dawn, midday and dusk, repeating the same words as before. Some thick loaves are broken at dawn other at midday and others at dusk. Another portion of groats is scattered. Then a sheep is offered to Uliliyassi and is slaughtered downard in front of the table. The sheep's body is cared away and cut up and butchered. The breast and shoulder are placed in front of the table. The liver and heart are cooked. The enchanter speaks again: "But O Goddes, turn your maidservant over to him, that he may become a yoke for her ! Let him take his wife, let him produce for himself children ! Let him produce for himself sons and daughters. You, O goddess, show your divinity !" "Let him experience your effectiveness ! He will make you his personal goddes. He will make you the recipient of vows." The bed is spread out for the patient in front of the table, as well as the Kusitu garments or cloak. The patient lies down, to see if he will see the goddess Uliliyassi, if she will go to him and sleep with him. While the enchanter entreats the goddess for three days, the patient reports whatever he saw in his dreams, whether the goddess shows her eyes or sleeps with him. The patient is given a choice to make for the goddess a stand, either a puthos-vessel, a huwaši stone, or a statue. The table used in the sacrifices becomes the property of the goddess. Birth Ritual The following Birth Ritual is of Luwian origin. The practitioner says after a woman has given birth, in case of an ominous red moon: "Heaven Cloakes itself in the night. And the Moon-god put on bloody things. He girded himself with skins of blood. He took his arrows of death. He took his bow of death. In one hand he held blazing fire, in the other hand he held a drawn sword. He proceeded inside quickly. He was born before him/her, the zammantiš (Luwian for newborn) child. Ištar of the field. She was filled with fear, she was afraid. Her mouth went sideways. Her eyes were likewise. Her nine limbs likewise. She (the midwife) treated her, her head, while she was repeatedly pressing her from above. The mother of the son cried alout. The Storm-god looked down from Heave. "What is that ?" "How is there nothing ?" He recounts it all afterwads in the same way. "Here we are taking from somebody.Let the Great Goddesse come." Before her let the midwives take the karšikarši ointment, the haršanin. Let them take the dust of the road. Let them take the sone of the assembly, let them take the fruit of the rock. Let them take the living rock. Let them grind it. Let then mix it with butter. Tongues, tongue, where are you going ? We are going to flatten out the rock. We are going to break the obsidian. Likewise to confine the lion. Likewise to fetter the wold. Likewise to lift the zammantiš son. She turns them back ůThere they come, the sorceress-women !" She takes the obisidan from the huwanta. Likewise the apple. She holds the knife. "She contronts them, the manniš woman, the midwife. Ler her cut off his/her tongue with the obsidian. Let them blind him/her in his/her eyes with the dagger. Let them take his/her teeth with the apple. Woman, turn away the evil tongues. Eat up their lord." "Who contrives evil for this child, let him/her see heaven flattened. Let him/her see the earth opened. Likewise the great god Zilipuri blazing. Let him/her see Ištar papartama. Likewise ruinous. Likewise the lion confined. Likedwise the wolf fettered. Likewise the feet of the snake, who contrives evil for him." This she turns back. The Puppy Ritual The priest holds a puppy in front of the patient with his right hand saying: "Just as the puppy licks it's own nine body part, (name of the patients) - in the same way let it lick up the illness in of (the patient's) body part ! Let it lick up the illness of his shoulder ! Let it lick up the illness of his shoulder blade." The puppy is made to run behind the patient's back. It's head is taken of by the mouth by the priest, saying "Let it lick up the illness of his head. The illness of his shoulder and back likewise. The illness of his anuse likewise. The illness of his knees likewise." Ritual for the Cleansing of A defeated Army If a troop of men are defeated by an enemey, offerings ae prepared behind a river in the following manner: Behind the river a sacrifice is made, severing a human, billy goat, puppy and piglet. One half of each is placed on one side of the river, and another on the other side of the river. In front of these a gate of hawthorn is made and decorated. A fire is burnt before the gate, and on the other side another one is lit. The soldiers pass through the gate and when they move alongside the river, they sprinkle themselves with water. The Huwašši Stones These are sacred upright standing boulders, outrcopins or steles. They are venerated as part of rituals, washed, annointed clothes and given food and drink. They are usually placed in open fields, groves, near springs, rivers or at mountain peaks. The King and Queen regularly visit these stones during various festivals. The Flesh Omen The appelation: "If you, O God, are refusing the statue of a woman, if you, O God, are seeking the statue of a man, but you do not seek the statue of a woman, let the flesh oracle be favourable" General information Two types of burnt offering rituals exist, the Ambašši and the Keldi. The Ambašši rituals transfers impunity to animals which are then killed and burnt as an offering. During the Keldi ritual lambs, goats and even birds are burnt in order to procure health. Other types of offerings used in specific sacrifices are the waštul ("sin"), haratar ("transgression") and enumašši ("reconciliation"). During animal sacrifices, the animal offerings are purified with the burning of cedar wood, granting the animal the status of devotion and thus being elligible for the sacrifice. Magic that can be used to do harm is called "alwanzatar" in Hittite. It is believed anyone may bewitch another person, if they pronounce their name while killing a snake. The act of breaking one of the most serious taboos in society is reffered to as the "hurkel". A way to consecrate new statues of deities is by tying an Ulihi (usually straw or wool) to the old statue of the deity. The Ulihi takes within itself the deity, and is then tied to the new statue, transfering the divinity to the new statue. Witchcraft Powers that can be used for the purpose of harmful witchcraft include the "evil tongue" (accusing one's enemies of having committed a sin against their gods) , "evil eyes", bad dreams, or demons, for example Agalmati and Ānnamiluli. An enchantment performed by use of a figure with the victim's name written on it, usually involves the addition of a "hair of eyebrow, an eyelash, or beard" to be placed on the figure. One may also be enchanted or magically poisoned with the use of food, called "herbs of witchcraft". The effects of bewitched may include paralysis (being "nailed down to the earth" and "totaly bound" išhiyantan), "bound mouth" (iššašta dammenkuwar), "eyes full of mist" (Igiwašmatakan kammaran), fever. Anti Witchcraft Rituals: Figurines Disspelling the enchantment can be done using clay figures. When using human figures: Five figures, two of which are male they carry kuršas and "tongues lie inside". "Three female, figures. They wear a kureššar-head-dress." The incantation compares the sorcerer with the figurine: "Sun deity of the hand, see those sorcerer. If it is a man who treated ritually this person, may he carry it on his back. may he take them back . May he carry it on his back. But if it is a woman who treatem him ritually and if you, Sun deity, recognized her as such, may it be her kureššar head dress, may she keep it on her head ! May she take them back !" Non antropomorphic figures are usually in the shape of tongues and are made of dough, clay or wax. Typically the ritual goes : "Mud of šalwana, mud of ants, clay of the riverbank, seeds, malt and beer-bread. They mill them backwards and mix them into the clay. I make figures of mouth and tongies. I fill them with ash, I cover them with clay and I seal them." Hand figurines are also used during rituals. Anti Witchcraft Rituals: Counter Curses One Counter-Curse, against a female sorceres, expresses the desire that a pig should escape from the pig pen, have intercourse with the witch and thus have her magic returned to her womb. Another Counter Curse goes: "May a donkey urinate on them ! May an ox defecate on them ! May a human being pass and spit on them ! May the thousand gods curse the sorcerer ! " Anti Witchcraft Rituals: Mixtures These techniques involve having the "victim" wrapped in a type of plaster, while incantations are pronounced over them. Dog excrement mixed with barley flour and plants. The resulting mixture is appliedto the victim, then burned as a fumigation, with the incantation: "I have expelled the dog' odour outside of you, I have burned as a fumigation the Šalpas of the dog, the flesh of the dog and the bones of the dog." Temples and Priests The King is the High Priest of the Empire, while the Queen is the High Priestess with the title of Tawananna. The temple called "The House of the Grandfathers" (É huhhaš) is where the ancestral gods, "The Gods of the Father" are purified with fire. The Temple of the Gods of Harvest, Fertility and the Hearth (Telepinu, Katahhi, Tahpillanu and Tapalhuna) are worshipped in the House of the Kurša, near the "Silver Trees" and the precint of the storm God. A temple is often called "The House of the God" (Šiunaš per). The gate of a temple is called a hilammar, while a pilaster is called (šarhulli). The temple court is called "hilla", the sanctuary is reffered to as the "tunnakeššar". During ceremonies to Zubaba, the King and Queen of the Hittites drink to the god from a golden lion shaped bibru (rhyton). Following cremation, the remains of Kings and Queens of the Hittites are brought into the "Stone house of the Gods". The souls of the dead Kings are believe to come into a sacred mountain. Death is reffered to as "the day of one's mother". The dead ancestors of one's family are venerated as lesser protective Gods. The priests and temple officials must spend the night in the temple, even if they have family outside the Temple precint. The punishment for breaking the rule is execution. Temple Offices * Keepers: Haliyatalleš * A cult official: Kumra * Temple servants: Karimnaleš Myths The Kumarbi Cycle The Song of Birth/The Kingship in Heaven The myth of divine rulership, known to the Hittites and Hurrians alike, begins with the Supreme God Alalu, who was Supreme ruler for nine years until his cup bearer Anu rebelled against him, while Alalu ran away and "went down into the dark earth". Kumarbi the "seed of Alalu" was made the cup bearer of Anu. For nine years Anu was king until Kumarbi rebelled against him, bitting off Anu's testicles. This impregnated Kumarbi, a male god, with the seed of Anu. He attempted to spit out and where his spit landed, the earth became impregnated. Kumarbi gave birth to the gods Tarhunt (known to the Hurrians as Teššub), the river Aranzah, and Tašmišu from his "good place". Around this time Anzili (called Šawuška in Hurrian), Tarhunt's sister is born. After the birth of Tarhunt, Kumarbi is upset and demands the child be brought to him so he can devour it. However he is given a rock instead and hurts his teeth biting it, which makes Kumarbi cry. Ea, one of the "Great Former Gods" takes the rock and dedicates a cult to it. Aftee Tarhunt grows up he begins to challenge the other gods and engage them in combat. The Tutelary Deity of the Steppes tells to Ea the insulting message from Tarhunt, which offends Ea. The Song of Hedammu Kumarbi, fearful of the threat of Tarhunt, marries Šertapšuruhi, the daughter of the God Sea, to give birth to a rival to Tarhunt, Hedammu, who devours horses and cows by the thousand and devastates the land. Anzili spots the monster in the sea and then seduces it, rubbing a potion on it's body, which results in the monsters defeat. The Song of Ullikummi Kumarbi creates another rival for Tarhunt, by impregnating a cliff. The rock Monster Ullikummi is born. Kumarbi speaks to Impaluri, vizier of the Sea, and has him summon the fate Goddess Irsirra. Kumarbi tells her to place Ullikummi on the shoulder of Ubelluri, upon whom Heaven and Earth were built. Ullikummi grows so large that the other gods feel threatened. Anzili tries to seduce Ullikummi but fails. Tarhunt attempts to defeat him but is unsucessfull. Then after his defeat the gods ask for someone else to take Tarhunt's place. Aštabi, along with seventy gods, goes to battle Ullikummi but is defeated. Ullikkumi's body grows so large it threatens the gods, and reaches the Temple of Hebat, Tarhunt's consort. Tarhunt appears and together with Tašmišu go to the house of Ea in Abzu. They bow to Ea fifteen times. Ea then visits Ubelluri and after he sees Ullikumi standing on his shoulder reaching heaven, he goes to the Former Gods. He asks that the ancient, fatherly, grandfatherly storehouse be openned, to undo the seal of the ancestors and to take from within the Ancient Copper Saw with which Heaven and Earth were divided. Ea cut Ullikummi from the shoulder of Ubelluri and Tarhunt challenges Ullikumi again. Tarhunt defeats Ullikummi and regains Heaven and it's temples and the Kingship among the Gods. The fragments of Ullikummi's bodies are thereafter venerated. The Myth of Telepinu Telepinu screamed: "Let there be no intimidating language!" , then he drew the right shoe on the left foot and the left shoe on the right foot". A great imbalance follows the Gods disappearance: "Mist seized the windows. Smoke seized the house. In the fireplace the logs were stifled. At the altars the gods were stifled. In the sheep pen the sheep were stifled. In the cattle barn the cattle were stiffled. The mother sheep rejects her lamb. The cow rejects her calf." "Telepinu became enraged, and removed everything good. Telepinu too went away and removed grain, animal, fecundity, luxuriance, growth and abundance to the steppe, to the meadow." "Telepinu too went into the moor and blended with the moor. Over him the halenzu plant grew. Therefore barley and wheat no longer ripen. Cattle, sheep, and humans no longer become pregnant. And those already pregnant cannot give birth. "The mountaints and the trees dried up, so that the shoots do not come forth. The pastures and the springs dried up, so that famine broke out in the land. Humans and gods are dying of hunger. The Great Sun God made a feast and invited the Thousand Gods. They ate but couldn't get enough. They drank but couldn't quench their thirst." The storm god thought about his son: "My son Telepinu is not there. He became enraged and removed everything good." The Great and Small Gods Began to search for Telepinu. The Sun God sent the swift eagle, "Go search the high mountains." "Search the deep valleys. Search the Blue Deep." The eagle went, but couldn't find him. But he brought back a message to the Sun God: "I could not find Telepinu, the noble god." The storm God said to Hannahanna: " How shall we act ? We are going to die of hunger." Hannahanna said to the Storm God: "Do something, Storm God. Go search for Telepinu yourself." The Storm God began to search for Telepinu. In his city the Storm God grasps the city gate, but can't manage to open it. Instead the Storm God broke his hammer and his wedge. He wraped himseulf up in his garment and sat down. And Hannahanna sent a bee: "Go Search for Telepinu." The Storm God said to Hannahanna: "Since the great and small gods have been searching for him, but haven't found him, will this bee find him ? His wings are small, and he himself is small." Hannahanna said to the storm God:" Desist. It will go find him. The bee went. It began to search for Telepinu. It searched the rivers. it searched the springs. The honey was exhausted in it's interior. But it found him in a meadow in the town of Lihzina, ina forest. It stung him on his hands and feet so that he got up. This is what Telepinu said: "I was both angry and sleeping. Why did you arouse me when I was sleeping ? Why did you make me talk, when I was sulking ?" Telepinu became even more angry. He drew rivers and brooks. He knocked down cities. He knocked down houses. He destroyed people. He destroyed cattle and sheep. The Gods:" Telepinu has become angry. How shall we act ? How shall we act ?" May the Sweet odor invoke you Telepinu. Frustrated, may you be relaxed. O, Telepinu, so turn in favour toward the King. Here lie kalaktar. May your soul, O Telepinu, be made tranquil. Here lies parhuenas-fruit. may it's essence implore him, namely, Telepinu. Here lie samama-nuts. Here lie gigs. Just as a fig is sweet, so let your soul, Telepinu, become sweet in the same way. Just as an olive holds its oil in its heart, just as a grape holds its wine in its heart, so you, Telepinu, must hold goodness in your sould and heart in the same way. Here lies resinous wood. let it annoint your soul, Telepinu. Just as malt and beer bread are united in soul, let your soul, Telepinu, be united in the same way with the words of these mortals. Just as wheat is pure, so let Telepinu, namely, his soul, become pure in the same way. Just as honey is sweet, as ghee is mild, so let the soul of Telepinu become sweet in the same way, and let it become mild in the same way. I have just sprinkled your paths, Telepinu, with sweet oil. Set out, Telepinu, on paths sprinkled with sweet oil. let sahis houghs and happuriyasas boughs be pleasant. Just as reeds are pleasant, so you be pleasant Telepinu, in the same way. Telepinu came in anger. He thunders together with lightning. Below he strikes the dark eath. Kamrusepa saw him and moved for herself the eagle's wing. She stopped it, namely, anger. She stopped it, the wrath. She stopped sin. She stopped sullenness. Kamrusepa says to the Gods: "Go, o gods. Now tend the Sun God's sheep for Hapantali, and cut out twelve rams, so that I may treat Telepinu's karas grains. I have taken for myself a basket with a thousand small holes. And upon it I have poured karas grains, the "rams of Kamrusepa". "And I have made a burning back and forth over Telepinu, on one side and on the other. And I have taken from telepinu, from his body, his evil. I have taken his sin. I have taken his anger. I have taken his wrath. I have takin his pique, I have taken his sullenness." "Telepinu is angry. His soul and essence were stifled like burning brushwood. Just as they burned these sticks of brushwood, may the anger, wrath, sin and sullenness of Telepinu likewise burn up. And just as malt is sterile, so that they don't carry it to the field and use it as seed, as they don't make it into bread and deposit it in the Seal House, so may the anger, wrath, sin and sullenness of Telepinu likewise become sterile." "Telepinu is angry. His soul is a burning fire. And just as this fire is extinguished, so may his anger, wrath and sullenness likewise be extinguished." "Telepinu, let anger go. Let wrath go. Let sullenness go. And just as the water in a drain pipe doesn't flow backward, so may the anger, wrath and sullenness of Telepinu likewise not come back." The Gods are sitting in the place of convocation under the hawthorn tree. And all the gods are sitting: Papaya, istustaya, the Fate Goddesses, the Mother Godddesses, the Grain Goddess, Miyatanzipa, Telepinu, the Tutelary Deity, Hapantali. I have treated the gods under the hawthorn tree for long years. Kamrusepa: "I have purified him. I have taken evil from Telepinu's body. I have taken his anger. I have taken his wrath. I have taken his sin. I have takne sullenness. I have taken the evil tongue. I have taken the evil path." To the hawthorn tree: "The ox passes under you and you pull its lock of hair. The sheep passes under you and you pull its tuft of wood. Pull the anger, wrath, sin and sillenness from Telepinu too." The Storm God comes, full of anger, and the Man of the Storm God stops him. In addition, may my mortal words likewise stop Telepinu's anger, wrath, and sullenness. May Telepinu's anger, wrath, sin and sullenness depart. May the house release it. May the window release it. may the hinge release it. May the middle courtyard release it. may the city gate release it. May the gate complex release it. may the King's Road release it. may it not go intot he fruitful field, garden, or forest. May it go the route of the Sun Goddess. The Gatekeeper opened the seven doors. He drew back the seven bars. Down in the dark earth stand bronte vats. Their lids are of lead. Their latches are of iron. That which goes into them doesn't come up again. It perishes therein. So may they seize Telepinu's anger, wrath, sin and sullenness and may they not come back. Telepinu came back home to his house and took account of his land. The mist released the windows. The smoke released the house. The altars were in harmony again with the gods. The fireplace released the log. In the sheepfold he released the sheep. In the cattle barn he released the cattle. Then the mother looked after her child. The sheep looked after he lamb. The cow looked after her calf. And Telepinu too looked after the king and queen and took account of them in respect to life, vigor and longevity. Telepinu took account of the king. Before Telepinu there stands an eyan-tree. From the eyan is suspended a hunting bag made from the skin of a sheep. In the bag lies sheep fat. In it lie symbls of animal fecundity and wine. In it lie symbols Cattle and Sheep. In it lie Longevity and Progeny. In it lies the Gentle Message of the Lamb. In it lies the right shanks. in it lie plenty, abundance, satiety. Telepinu, eat fine things. drink fine things. may your path, O Telepinu, be sprinkled with fine oil. Then set out upon it. may your bedding be fragrant sahis and happuriyasas boughs. Then sleep upon it. As fragtant reed is pleasant, may you be pleasant also to the King and Queen of the land of Hatti. The Sun God, the Cow and the Fisherman The Sun-God Ištanu chanced to see a cow, wandering into the fields where Hapantali, the Shepherd god, was tending the flock of Ištanu. Ištanu argues with the cow, but then begins lusting after it, impregnating it. After ten months a human child is born to the cow. The cow is horrified, saying: "I call for mercy. My calf should have four legs. Why have I given birth to this two legged one ?" She refuses to raise the child so Ištanu takes it in his care. He then takes the child and speaks to the Goddess Inara. He conspires to have the child raised by humans. Inar sends out snakes, eagles, turtles, arwanella birds and zariyanalla birds to pretend to want to hurt the child. He then finds a fisherman and his wife who have no children, and instructs them to save the child. They rescue the child and the fishmerman's wife pretends to give birth loudly so she would be heard, and they tell their neighbours the child is theirs. The Tale of Appu and his Two Sons In the city of Šudul, on the border of the land of Lulluwa, lived Appu and his wife. Appu and his wife were rich, but had no offspring. The Sun God takes pitty on the pair, takes on a human form and gives sexual "counsel" to Appu's wife, who becomes pregnant twice. She delivers two sons, one named "Just" and the other named "Evil". After growing up and partying their estates, Evil tries to cheat his brother out of a good plow ox in exhchange for a bad cow, but the sun God overseeing them makes the cow good and the oxen bad. Evil tries to appeal to the sun God at Sippar, but is refused. Administration The Kingdom is administered by the Panku/Tuliya, the General Assembly. The Royal Family is called "The Great Family" (Šalli haššatar). * Agrig/Rabi Hursatim: Chief Keeper of the Storehouse * Chief Shepherd (Gal Nagad) * Chief Herdsman (Gal Sipa)